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When we see much evil being perpetrated around us, and when we see the menacing strength of those who oppose the truth, we should not lose hope, thinking that the betterment of this Nation is beyond our grasp. Ibn al-Qayyim[rahimahullah] expressed the same meaning in verse form:

The truth is aided but tested as well, so do not fall into a state of wonder, for this is the Sunnah [way] of the Most Merciful.

In this World, the struggle between the truth and falsehood is is as inevitable as it is necessary:

And thus have We made for every prophet an enemy from among the criminals. But sufficient is your Lord as a guide and a helper. [25:31]

The evildoers want to misguide people by blinding them from the truth. They want to subjugate people, effectively silencing them, but Allah says:

But sufficient is your Lord as a guide and a helper. [25:31]

It is not permissible for us to lose hope. We must be patient and wait, for in the end, success and victory are for the righteous believers who fear Allah. There are those who want to transform the righteous thinking of the youth into vile and wicked thinking, and to realize this aim, they strive tirelessly, working not only to instill doubts into the minds of the youth, but also to hinder them from the truth they are upon. But they, as well as every person who strives against the truth, will be afflicted with defeat and ruin, , for Allah aids His religion and His Book.

It is necessary for a da’i to be very positive regarding the success and continuation of his da’wah. A positive attitude acts as a strong impetus for one to continue making Da’wah; for one to continue striving and keeping his efforts alive. Conversely, hopelessness causes failure and delay in one’s Da’wah.

In this regard, one does well to contemplate the positive attitude of the Prophet [sallallahu alaihi wasallam] and his farsightedness, even on the most difficult day for him in calling his people; the day he [sallallahu alaihi wasallam] returned from Al-Taif, after having called them to the way of Allah. They had rejected his message, and they had urged the foolish ones among them to inflict harm upon the Prophet [sallallahu alaihi wasallam]. When the Prophet [sallallahu alaihi wasallam] reached Qarnuth-Tha’alib, Jibreel [alaihis Salam] called him, saying:

I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw within it Jibreel. He called me saying: “Allah has heard what your people have been saying to you, and how they have disputed you. Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.”

The Angel of the Mountains called and greeted me, and then said: “O Muhammad! Order what you wish. If you like, I will cause the two mountains to fall upon them.”

I said: “No, for I hope that Allah will bring forth from their progeny people who will worship Allah Alone, and none besides Him.”

In this Islamic awakening, it is compulsory upon us to be brothers in Allah’s religion, to have mutual love for one another. Allah says:

“The believers are but brothers.”

[Quran 49:10]

And the Prophet Muhammed [sallallahu alaihi wasallam] said:

“Be slaves of Allah, as brothers [unto one another]”

Al-Bukhari 6065

This brotherhood implies that we cannot transgress one another. The natural result, then, is that we become one Nation, undivided in Allah’s religion, away from desires and personal opinions that are contrary to Islam.

This being said, we must now consider what has happened among the youth, or more correctly, among those youth who have certain leanings, leanings in matter of Ijtihad where it is permissible to make Ijtihad, where revealed texts can reasonably lead to infer a different ruling. However,

some people want to force others to accept what they see as being the truth, even when another person holds a different view, deeming it to be correct view [based on proofs and valid Ijtihad and valid inferences]

There are youth today whom Allah has blessed with guidance; they strive ardently to apply Shariah, but at the same time they show aversion to those who disagree with them in matters wherein disagreement is valid, in matters of Ijtihad, when revealed texts can reasonably bear two interpretations, which lead to two different rulings.

It has become common for one to want all people to follow his opinion, and if they do not do so, he considers them to be upon misguidance and error; and this contrary to what the companions of the Prophet [sallallahu alaihi wasallam] were upon, and what those who came after them were upon.

Were you to pore through the books of disagreements [in books of Islamic jurisprudence], you would find that scholars differ in many issues, but not one from them rules that another scholar is upon misguidance because of his view or his ijtihad; at the same time , one of them realizes that it is compulsory upon him to follow the truth without favoring any particular person. So yes, you should call the people to the truth, but invite them to it with gentleness, with ease, and with good words, so that you reach your desired goal.

Every single youth and student of knowledge should follow the one whom he sees as being closet to the truth, and he should excuse the one who has a different view in given issue, if the latter disagrees based on proof.

Whenever one feels that people must follow him. he has – whether he realizes or not raised himself to the status of the Messenger of Allah [sallallahu alaihi wasallam]!

Is it fair for you to use your understanding as a proof against others, and not to make their understanding as a proof against you?

Think about those despise Islam and who are enemies to Islam; they rejoice greatly upon seeing division among the Muslim youth. They hope from the very depth of their hearts to find that they Muslim youth are divided.

Verily, Allah says:

“and do not dispute and [thus] lose courage and [then] your strength would depart.”

[Quran 8: 46]

And Allah says:

“He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.”

[Quran 42: 13]

I invite you, the Muslim youth, to come towards unity and mutual harmony upon the religion of Allah. I call upon you to be deliberate and wise in your affairs and in calling others to Allah: victory will be written for you, in sha Allah, because you will be upon what is right and you will be upon sure knowledge in the religion of Allah.

My brothers, the Islamic awakening of today has pervaded all Islamic countries, and all praise is for Allah. It has to be understood, however, that this awakening must be established upon a solid foundation – in terms of Allah’s book and Sunnah of Allah’s Messenger [sallallahu alaihi wasallam]. If it is not established upon these primary sources, then it will be a reckless and unstable awakening, which will perhaps destroy more than it will build. But if it is built upon the principles and teaching of Allah’s Book and the authentic Sunnah of Allah’s Messenger [sallallahu alaihi wasallam], then it will have a very positive and effective influence on the Muslim Nation and on other Nations as well.

Perhaps all of us know the long story of Abu Sufyan’s visit to Sham [today Sham consists of Syria and surrounding area], where he met with its ruler, Harqal, the emperor of Rome. At that time, Abu Sufyan was still a disbeliever. During the course of their meeting, Abu Sufyan related to the emperor matters pertaining to the Prophet’s worship of Allah, to his rejection of Idols, to his good manners, to his truthfulness, to his trustworthiness, to his good dealings, and to other matters that pertain to the Shariah he came with. Harqal [the emperor] said to Abu Sufyan,

“If what you say is the truth, then he will rule over what is underneath these two feet of mine.”[1]

Who would imagine that, at the time, even the Arabs were not under his rule; in fact, the Prophet [sallallahu alaihi wasallam] has not even conquered Makkah; he was still considered to be an emigrant of Makkah? So who would imagine that a king such as Harqal, who ruled over so many people, would say such a statement: “If what you say is the truth, then he will rule over what is underneath these two feet of mine?” Did what Harqal predict actually occur or not? Did the Prophet [sallallahu alaihi wasallam] rule over what was underneath the feet of Harqal, i.e. Sham at the time, Rome ruled over those lands? Isn’t it true that Prophet [sallallahu alaihi wasallam] died before the Muslims conquered Sham?

The Prophet [sallallahu alaihi wasallam] ruled over what was underneath the feet of Harqal with his Dawah [calling and message] and not with his person. The dawah of the Prophet [sallallahu alaihi wasallam] came upon this earth and swept away Idols and shirk [the association of partners with Allah in worship]. So when the rightly guided Khalifahs ruled over Sham after the Prophet’s death, they did so by his Dawah and Shariah [law of Islam].

What we are saying is that, if the rulers of the Muslim nations and those under them were to truly return to the religion of Allah, taking Muslims as their supporters, friends, and helpers, and taking the disbelievers as their enemies, then they would rule over the eastern and the western part of the earth. They would ruler over the earth not because they supported countries or personalities, not because they affiliated themselves to a specific tribe or group, but because they would establish the Religion of Allah Azza wa Jall [to Him belongs Might and Majesty].

And Allah guaranteed to make His Religion victorious over all other religions. Allah said:

It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it. [61:9]

An obvious concomitant of this Religion being victorious is that those who adhere to it will be victorious as well.

My brothers, if this consciousness that has pervaded the ranks of the Muslim youth today is not based on Allah’s book and the Sunnah of Allah’s Messenger [sallallahu alaihi wasallam], then it will be reckless and misguided, and it is feared that it will destroy more than it will build.

[The Islamic Awakening, page no. 21-22]

Footnote:

[1] A portion of Hadith related by Al- Bukhari (7), which is narrated by Abdullah ibn Masud from Abu Sufyan Ibn Harb.

“In this hadeeth is a clear proof that the abundance of followers, or lack thereof is not the measuring standard that indicates whether the caller is upon truth or falsehood. So even though the da’wah of these Prophets – ’alayhimus-salaatu was-salaam – was one and their Religion was one, their varied with regards to the numbers of their followers. Some of them had many and some of them had a few, to the extent that some had no one to believe in them except one man. Rather, there was from amongst them he who had not a single follower!

So in this is a profound lesson for the callers and those who are being called in this age of ours. So it is obligatory upon the caller to remember this reality. He must remain for a long time in the path of calling to Allaah the Exalted, and he must not pay any attention to the scarcity of those who answer him, because there is nothing upon him, except to convey the message clearly. And he has the best example in the previous Prophets who did not have anyone with them other than one or two men!

So the one being called upon must not despair due to the scarcity of those who answer the caller, and he must not take that as a reason for doubting in the da’wah of truth and thus abandon eemaan (faith) in it, let alone that he would take that as an indication of the falsity of the da’wah with the argument that no one is following this caller, or that only a few are following him. And if his da’wah were truthful, the majority of the people would not follow him! Allaah the Mighty and Majestic said,
“And most of mankind will not believe, even if you desire it eagerly.” [Soorah Yoosuf 12:103].” [2]

What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?

This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. ” And this is the correct way.

Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet Sallaahu Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.

The criteria for truth are that you look at a man’s condition and assess:

Is his da’wah based on the Book of Allah and the Sunnah of His Messenger (sallallahu ’alayhi wassallam), and what the Salaf us-Salih from the Sahabah, Tabi’een and those who followed them, traversed or not?

If so, then he is a caller to truth.

An error

with those who do not know is that they think that the criteria of da’wah is that a man has a lot of followers or that those who attend his lessons and lectures are many,yet this is a major error.

For the Prophet (sallallahu ’alayhi wassallam) stated, as reported in the Saheeh from the hadeeth of Ibn ’Abbas (radi Allahu ’anhu),

“A Prophet will come on the Day of Judgement and he will have a man or two with him. Then another Prophet will come with a group of men with him, while another Prophet will come with a small group of followers. Then another Prophet will come with no followers with him whatsoever.”

This is a Prophet! Allah chose him to have this great status and yet with that he will come with no one with him; his da’wah is still successful without doubt because he is Prophet.

So the criteria of truth is not having many followers, rather from what the Prophet (sallall hu ’alayhi wassallam) informed of, is that, in the hadeeth of Abu Hurayrah and Ibn ’Umar, and in the wording of Abu Hurayrah (as reported in Saheeh Muslim): The Messenger of Allah said:

“Islam began as something strange, and will return (to being) strange as it began, Toobah is for the Ghurab (strangers).”

Thus, the people of truth are a few yet this is not a proof of their da’wah being erroneous. Rather, when you read the Book of Allah you will find that Allah in many verses clarifies that the people of batil are many and the people of truth are few. Allah says,

“…and among them is he who is guided, but many of them are defiantly disobedient.”

{Hadeed (57): 26}

And Allah says,

“And if you obey most of those upon the earth, they will mislead you from the way of Allah.”

{al-’An’am (6): 116}

Therefore,

having many followers is neither the criteria for the truth nor is eloquence and articulacy because many people see an eloquent man who is articulate and poetic and think that he is on the truth due to that, and this is a mistake.

Yes, eloquence, being articulate and poetic if used in order to support Allah’s deen is sought-after; yet it is not the criteria for truth or batil.

This eloquence and articulacy has to be looked at to see:

if it is being used to support the deen or not. If it is being used to support Allah’s Book, the Sunnah of His Messenger (sallallahu ’alayhi wassallam) and the way of the first and foremost ones then bring this (eloquence)!

But if it (such eloquence and articulacy) is being used in a way which opposes Allah’s Shariah then it is unacceptable.

Source: [ From the Book: A Critique of the Statements of Dr Ā’id al-Qarnī by Shaykh ’Abdul’Azeez bin Rayyis ar-Rayyis, pg 5-6, Third Introduction]

I say to the women: “Remain in your homes.” [Surah Ahzaab: 33] And you should not concern yourselves with da’wah.

I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)!And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da’wah.

The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet, sallAllaahu ‘alayhi wa sallam: “And (praying in) their homes is better for them”, i.e. than the (congregational) prayer in the masjid.”

Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu’ah prayer. In spite of this, their homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da’wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.

Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da’wah, then these are from the presentday innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da’wah and yet they have very little knowledge.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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